tatastu dṛṣṭvā mahatā tvayā saha . 282 .
“Then having seen you with the great ones.”
Structure
tatastu dṛṣṭvā mahatā tvayā saha
tatastu (then) mahatā (by the great one) dṛṣṭvā (having seen) tvayā (by you) saha (together)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tatastu | tatastu | indeclinable | — | then, thereafter |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen, after seeing |
| mahatā | mahatā | noun | instrumental · singular · masculine | by the great one |
| tvayā | tvayā | pronoun | instrumental · singular | by you |
| saha | saha | indeclinable | — | together with |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, tatastu dṛṣṭvā mahatā tvayā saha, underscores the non-dual nature of reality by suggesting a vision of unity among beings. Shankara, in his commentary on the Brahma Sutras, discusses the concept of 'mahat' or the great, referring to the cosmic intellect or the first evolute of Brahman. Seeing the self (tvayā) among the great ones (mahatā) implies recognizing the identity of the individual self (ātman) with the ultimate reality (Brahman). This verse thus points to the brahman-ātman identity, where the distinctions among beings dissolve in the realization of the ultimate non-dual reality. Shankara's reasoning emphasizes that such a realization is crucial for liberation, as it allows the individual to transcend the limitations of the mundane world and merge with the ultimate truth. In the context of this verse, Shankara would argue that true vision (dṛṣṭvā) involves seeing beyond the external differences and recognizing the essential unity that pervades all existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, particularly through the lens of Rāmānujācārya, interprets this verse as an expression of devotional love and the intimate relationship between the jīva (individual soul) and Īśvara (the Lord). Seeing oneself among the great ones (mahatā) with the Lord (tvayā) signifies the jīva's longing for proximity to Īśvara. Rāmānuja, in his Sribhashya, emphasizes the concept of 'aprthagbhāva,' which denotes the inseparable relationship between the soul and God, akin to the body and soul. This verse, therefore, is seen as an invitation to participate in the divine play (līlā) of the Lord, where the individual soul finds its true place among the devotees and the liberated souls. Madhvācārya, on the other hand, might focus on the distinction between the jīva and Īśvara, highlighting the dependency of the jīva on the grace of Īśvara for such a vision. Both perspectives, however, converge on the central theme of devotion and the pursuit of divine communion.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Rādhākrishnan, among other modern interpreters of Vedānta, view this verse as a call to realize the universal and eternal principles that govern human existence. The 'great ones' (mahatā) are seen as those who have transcended the boundaries of the ego and have realized their true nature, which is none other than the universal Self. Swami Vivekānanda, in his lecture 'The Real Nature of Man,' emphasizes the importance of recognizing this universal Self in every being, which leads to a life of service, compassion, and harmony. Similarly, Rādhākrishnan, in his book 'The Principal Upanishads,' discusses how such a realization of unity leads to the overcoming of social, religious, and national barriers, promoting a more integrated and peaceful world. This verse, therefore, is seen as a powerful reminder of our shared humanity and the potential for each individual to rise to greatness by realizing their inherent divinity and living in harmony with others.